Charitra means the conduct. The conduct does not mean just
doing good or bad things but it is more than that. Charitra
allows us to restrain from our inner desires so that there would
be no harm done to any other living creature no matter how minute
it may be or in any form. The charitra can reach to the peak when
there is no attachment or hatred for things around. It is not as
easy as it sounds, because we usually develop the new habits
while discarding some of the old ones. In order to change our
habits, we must take the help of voluntary vows to restrict what
we do and how we do, which eventually would lead us to naturally
restrained life. Although different people take different vows,
we should have ultimate goal to attain right conduct. As we find
in the scriptures these vows have been divided into two main
groups,

Maha (Major Vows or Absolute) Vrats (Vows) for monks and
nuns

Anu (Minor Vows or Relative) Vrats (Vows) for
householders

Maha Vrats (vows)

In these vows, non-violence, truthfulness, non-stealing,
celibacy, and non-possessiveness are observed mentally, verbally,
and physically in total. Each of these three aspects are further
observed in three ways: not committing such acts by ourselves,
not asking anyone else to do, and not encouraging anyone else to
do either. Those who wish to observe these vows renounce worldly
lives voluntarily and become sadhus (monks) and sadhvis (nuns).
They are also called Anagari.

Anu Vrats (vows)

It is difficult for householders to fully observe the maha
vrats, and so, the vows they take have some limitations and are
called minor vows. These vows are not as stringent as Maha vrats
and people who take these vows are called shravaks, shravikas, or
Agari.

MAHA VRATS

Savvao Panaivayao Virman Vrat (Absolute Non-Violence) Vrat
(Vow)

In this vow, non-violence is observed mentally, verbally, and
physically in total including for daily needs.

Savvao Musavayao Virman (Absolute Truthfulness) Vrat (Vow)

In this vow, lying is given up mentally, verbally, and
physically in total. Only the truth is spoken.

Savvao Aadinnadanao Virman (Absolute Non-Stealing) Vrat (Vow)

In this vow, stealing is given up mentally, verbally, and
physically in total. Nothing is taken unless it is offered by the
owner, and meets the restrictions of the monkshood life.

Savvao Mehunao Virman (Absolute Celibacy) Vrat (Vow)

Celibacy is observed mentally, verbally, and physically in
total. Upon taking this vow, one can not even touch or think
about a member of the opposite sex even including children.

Savvao Pariggrahao Virman (Absolute Non-Possessiveness) Vrat
(Vow)

Greed and material possessions are given up mentally,
verbally, and physically in total. Only items needed for a daily
life are kept. (Digambar monks do not wear even clothes for this
reason.)

ANU VRATS

Sthool Panaivayao Virman Vrat (Limited Non-Violence Vow)

In this vow, non-violence is observed towards living beings of
two to five senses. While utmost care is to be taken to minimize
the violence towards one sensed living beings because it would be
hard to carry out daily life without this.

Sthool Musavayao Virman Vrat (Limited Truthfulness Vow)

In this vow, one should take the utmost care not to tell the
lies.

Sthool Aadinnadanao Virman Vrat (Limited Non-Stealing Vow)

In this vow, one should take the utmost care not to steal or
borrow the belongings of the others without their permission.

Sthool Mehunao Virman Vrat (Limited Celibacy Vow)

In this vow, one should be faithful to the spouse and should
not have extramarital sexual relationship.

Sthool Pariggahao Virman Vrat (Limited Non-Possessiveness Vow)

In this vow, the earning for the material possessions, and the
greed for the collection should be as mimimum as possible.

GUNA VRATS (Supporting Vows)

The following Guna vrats support the above five vows so that
they can be carried out more effectively.

Disha Pariman Vrat (Geographic Limitation Vow)

In this vow, one should set limits within the scope of the
travel or business, etc.

Since it is necessary to move only so much to satisfy the
needs, one should limit the

desire to perform activities within the needed area.

Bhogopbhog Virman vrat (Consumption and Occupation Limitation
Vow)

In this vow, one should set limits on the consumption of
various items whether they are used once or repeatedly. In this
vow, one should also limit to the type of occupation to select
because some occupations have more exposure to violence than the
others.

Anartha Dand Virati Vrat (Purposeless Violence Limitation Vow)

In this vow, we limit our purposeless activities.

SHIKSHA VRAT (Training Vows)

The above eight vows tell us how we can limit our actions in
order to reduce the influx of the karma. The next four vows train
us to prevent karma from coming in, and also to get rid of the
existing karmas.

Samayik Vrat (Self-control and Equanimity Vow)

Since we live a social life, it may not be possible to spend
much time in shedding karmas, but we should spend at least
forty-eight minutes a day in such efforts. During these
forty-eight minutes, we give up all familial, social, economical,
and cultural responsibilities, and we control ourselves mentally,
verbally, and physically. During this time we should concentrate
on religious readings or meditation, which will help prevent new
karma from coming in as well as help us get rid of our old karma.
This 48 minutes will also give us a glimpse as to how easy or
difficult it may be to control ourselves. Once we become
accustomed to doing this, we may extend the self-control time to
a period of more than 48 minutes.

Dishavakashik Vrat (Day to Day Additional Limitation Vow)

At the time of waking up, we take this vow in order to put
definite limits on our activities for that day, and thus, limit
our exposure to accumulating karma. In this way we learn to live
a more controlled life.

Poshadh Vrat (Monkshood Exposure Vow)

This vow teaches us how to live like a monk, or a nun, for a
day. By taking this vow, we give up all our household, social,
economical, and cultural responsibilities for a day. We should
practice this vow as often as possible. By practicing this vow,
the inflow of new karma is slowed down, and existing karmas are
eradicated. If this vow is easy to observe, it may eventually
lead to monkshood.

Atithi Savinbhag Vrat (Selfless Offerings to Unexpected Guests
Vow)

This vow teaches us to share. Sharing is more worthwhile when
an unexpected, needy person comes to our door and we offer with
an open heart. Monks and nuns are the best receptors for this
type of sharing. However, while giving, we should not have any
regrets or expectations in our mind. By sharing, we are
developing a sense of detachment with the feeling that nothing is
mine. Observing this vow will lead to liberation from worldly
life.

Our thoughts while taking these vows are also very important.
They should be positive and meant to destroy karmas.

We sometimes carry out activities for fun or to tease our
friends and foes. However, we should realize that all such
activities attract karmas. This vow reminds us not to build
unnecessary karma.

There are three common obstacles to our vows:

Maya (Deception)

Niyanu (Expectations)

Mithyatva (Wrong Beliefs)

Maya (Deception)

When we take a vow, it should be for the betterment of our
soul. Vows should not be taken to show-off or receive praise.
Also, they should not be taken to deceive others or they will
produce inferior results.

Niyanu (Expectations)

Many of us take vows in order to gain something materialistic
in return. That is not good because not only we use up what we
gain, but we lose the main purpose of performing vows to destroy
karmas.

Mithyatva (Wrong Beliefs)

This occurs when one, without belief in liberation, takes the
vow thinking vows would bring the ultimate pleasure in this life.
We should not forget that austerities are performed to liberate
the wandering soul from worldly engrossment. We must understand
the value of the vows mentally, verbally, as well as physically,
or they will not bear the proper results.

If we can live with these ethics, then, we will eventually be
living with right conduct.